Theological Term of the Week: Five Solas

five solas
Literally, the “five alones,” the “five Latin phrases (or slogans) that emerged during the Protestant Reformation and summarize the Reformers’ basic beliefs and emphasis in contradistinction to the teaching of the Roman Catholic Church of the day”,1 consisting of sola scriptura (scripture alone), solus Christus (Christ alone), sola gratia (grace alone), sola fide (faith alone), and soli Deo gloria (glory to God alone); literally the “five alones.”  

• From scripture:

But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.(2 Timothy 3:14-17)

And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.(Acts 4:12)

And you were dead in the trespasses and sins … and were by nature children of wrath…. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Ephesians 2:1-8)

Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness…. That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring….(Romans 4:4-5, 16)

For from him and through him and to him are all things. To him be glory forever. Amen.(Romans 11:36)

• From The Cambridge Declaration of the Alliance of Confessing Evangelical: 

Today the light of the Reformation has been significantly dimmed. The consequence is that the word “evangelical” has become so inclusive as to have lost its meaning. We face the peril of losing the unity it has taken centuries to achieve. Because of this crisis and because of our love of Christ, his gospel and his church, we endeavor to assert anew our commitment to the central truths of the Reformation and of historic evangelicalism. These truths we affirm not because of their role in our traditions, but because we believe that they are central to the Bible.

Thesis One: Sola Scriptura 
We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured. We deny that any creed, council or individual may bind a Christian’s conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.

Thesis Two: Solus Christus 
We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father. We deny that the gospel is preached if Christ’s substitutionary work is not declared and faith in Christ and his work is not solicited. 


Thesis Three: Sola Gratia 
We reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life. We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature.

Thesis Four: Sola Fide 
We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s perfect justice. We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ’s righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.

Thesis Five: Soli Deo Gloria 
We reaffirm that because salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone. We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment are allowed to become alternatives to the gospel.

Learn more:

1. Monergism: What are the “five solas” and what do they mean?
2. Ryan McGraw: What Are the Five Solas?
3. Matthew Barrett: The Five Solas
4. Challies.com: Reformed Theology (Infographic)
5. Keith Mathison: The Five Solas

Related terms:

• sola fide
• sola gratia
• sola scriptura
• solus Christus
• soli Deo gloria

¹Five Solas at Theopedia

Filed under Reformed Theology

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Sunday's Hymn: My Song Is Love Unknown

My song is love un­known,
My Sav­ior’s love to me;
Love to the love­less shown,
That they might love­ly be.
O who am I, that for my sake
My Lord should take frail flesh and die?

He came from His blest throne
Salvation to be­stow;
But men made strange, and none
The longed for Christ would know:
But O! my friend, my friend in­deed,
Who at my need His life did spend.

Sometimes they strew His way,
And His sweet prais­es sing;
Resounding all the day
Hosannas to their king:
Then Cru­ci­fy! is all their breath,
And for His death they thirst and cry.

Why, what hath my Lord done?
What makes this rage and spite?
He made the lame to run,
He gave the blind their sight,
Sweet in­ju­ries! Yet they at these
Themselves dis­please, and ’gainst Him rise.

They rise and needs will have
My dear Lord made away;
A mur­der­er they saved,
The Prince of Life they slay,
Yet cheer­ful He to suf­fer­ing goes,
That He His foes from thence might free.

In life, no house, no home
My Lord on earth might have;
In death no friend­ly tomb
But what a stran­ger gave.
What may I say? Heav’n was His home;
But mine the tomb where­in He lay.

Here might I stay and sing,
No sto­ry so di­vine;
Never was love, dear King!
Never was grief like Thine.
This is my friend, in whose sweet praise
I all my days could glad­ly spend.

—Sam­uel Cross­man

Theological Term of the Week: Five Points of Calvinism

five points of Calvinism

Five points summarizing the major doctrines affirmed in the Canons of Dordt (1618) to counter the errors of Arminianism; also called the doctrines of grace, or TULIP (an acronym formed from common names for the five points—total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints).

• From Reformed Confessions Harmonized edited by Joel R. Beeke and Sinclair B. Ferguson, page xi:

The Synod of Dordt was held to settle a serious controversy in the Dutch churches initiated by the rise of Arminianism. Jacob Arminius (1560-1609), a theological professor at Leiden University, differed from the Reformed faith on a number of important points. After Arminius’s death, forty-three of his ministerial followers presented their heretical views to the States General of the Netherlands on five of these points in the Remonstrance of 1610. In this document and even more explicitly in later writings, the Arminians, who came to be called “Remonstrants,” taught (1) election based on foreseen faith; (2) the universality of Christ’s atonement; (3) the free will and partial depravity of man; (4) the resistibility of grace; and (5) the possibility of a lapse from grace. They asked for the revision of the Reformed church’s doctrinal standards and for government protection of Arminian views. The Arminian-Calvinism conflict became so severe that it led the Netherlands to the brink of civil war. Finally in 1617 the States General voted four to three to call a national Synod to address the problem of Arminianism.

The synod held 154 formal sessions over a period of seven months (November 1618 to May 1619). Thirteen Arminian theologians, led by Simon Episcopius, tried to delay the work of the synod and divide the delegates. Their efforts proved unsuccessful. Under the leadership of Johannes Bogerman, the Arminians were dismissed. The synod then developed the Canons which thoroughly rejected the Remonstrance of 1610 and scripturally set forth the Reformed doctrine on these debated points. These points, known as the five points of Calvinism are: unconditional election, limited atonement, total depravity, irresistible grace, and the perseverance of saints. Though these points do not embrace the full scope of Calvinism and are better regarded as Calvinism’s five answers to the five errors of Arminianism, they certainly lie at the heart of the Reformed faith, particularly of Reformed soteriology, for they flow out of the principle of absolute divine sovereignty in saving sinners. They may be summarized as follows: (1) Unconditional election and faith are sovereign gifts of God. (2) While the death of Christ is abundantly sufficient to expiate the sins of the whole world, its saving efficacy is limited to the elect. (3, 4) All people are so totally depraved and corrupted by sin that they cannot exercise free will toward, nor effect any part of, their salvation. In sovereign grace God irresistibly calls and regenerates the elect to newness of life. (5) God graciously preserves the redeemed so that they persevere until the end, even though they may be troubled by many infirmities as they seek to make their calling and election sure. 

• From Living for God’s Glory by Joel R. Beeke, page 50:

These five points are integrally linked; they stand or fall together. They are all rooted in two inescapable truths of Scripture: man’s complete ruin by sin and God’s perfect, sovereign, and gracious remedy in Christ. These part of salvation fit together to provide us with a biblical, consistent view of grace revealing how God saves sinners to His glory. They show how great God’s grace is, how it directs everything in this world, and how salvation is ultimately not dependent on anything that man can offer. The really heart of Calvinism is that God sovereignly and graciously loves sinners fully and unconditionally in Christ.

Learn more:

1. Got Questions: What are the doctrines of grace?
2. R.C. Sproul: Tulip and Reformed Theology: An Introduction
3. Sinclair Ferguson: The Doctrines of Grace
4. Reasonable Theology: What Are the Five Points of Calvinism? A Clear and Concise Explanation (video)
5. Nicholas Batzig: Five Biblical Points of Dordrecht
6. Monergism: Doctrines of Grace — Categorized Scripture List
7. Reformed Study: A Brief History of the Doctrines of Grace (pdf)

Related terms:

• Canons of Dordt (1618)
• irresistible grace
• limited atonement
• perseverance of the saints
• total depravity
• unconditional election

Filed under Reformed Theology

Do you have a a theological term you’d like to see featured as a Theological Term of the Week? Email your suggestion using the contact button in the navigation bar above. 

Clicking on the Theological Terms button above the header will take you to an alphabetical list of all the theological terms.